Things have been busy in St. Petersburg. I've been going to the archive and library pretty regularly, and in my spare time am trying to finish up on article that I've been working on for a (long) while.

I've also been making an effort to go out and have some fun. Last weekend a friend and I went to the Philharmonic to see a concert of Viennese music, and earlier this week I saw a performance of (mostly) Rachmaninoff music in commemoration of June 22--a day of "memory and mourning" in Russia, as this was the day Hitler invaded the USSR in 1941. On July 2 I have tickets to see Bi-2, a really great band whose music I was first introduced to in the second Brat movie.

There's been some hand-wringing in the media lately over the future of the so-called "Kurdish initiative"--a set of proposals put forth by the government of Turkish Prime Minister Tayyip Erdogan to end the rebellion of the pro-independence PKK and create a new set of laws making it easier for Kurdish language and culture to become part of the public sphere in Turkey. This is what Yigal Schleifer writes:

As the Turkish press reports today, ten members of a group 34 Kurds who returned to Turkey last October after several years in exile in northern Iraq have been arrested after being charged with supporting the PKK. The group's return (several of them were former PKK members) was one of the first visible signs -- and tests -- of the government's new initiative (sometimes referred to as the "Kurdish opening"). More groups of exiled Kurds were supposed to come after the first one, but the heros' welcome given to the initial group and the fact that jailed PKK leader Abdullah Ocalan said they returned at his command, turned the whole thing into something very costly for the government, and plans for further returns were put on hold.

I think the "Kurdish initiative can be viewed primarily in two contexts. Firstly, it's part of a larger effort by Erdogan's government to overhaul the system in Turkey. The threat of Kurdish separatism and the threat of Islamist rule have for decades constituted the two bogeymen that Turkish political and civilian rulers have invoked as explanations for defending authoritarian rule. As the leader of a party that is derided by its opponents as "Islamist," Erdogan has systematically worked to undermine a number of the taboos that have formed the basis of Turkish political culture since the 1980s (and earlier, in some cases). Thus we have not only seen a "Kurdish opening" and efforts by Erdogan to create a larger place for Islamic piety in the public sphere, but also an "Armenian opening ," an "opening" towards Arab states in the region like Syria, and--most importantly--a concentrated effort on the part of government-supported authorities to crush the influence of the military in politics through the kangaroo-court process known as Ergenekon.

The second context of the "Kurdish initiative" is more prosaic--it's an effort by Erdogan to win the support of Kurdish voters in the conservative southeast who are already inclined to vote for a religious-oriented party like Erdogan's AKP. While the AKP holds a majority in parliament, support for the party has been slipping for some time. Last year, in nationwide municipal elections, the AKP won about 39% of the vote, down from the 47% share they'd won in national parliamentary elections in 2007. One part of the country where the AKP needs to do better if the party is to hold on to power after the next parliamentary elections is the southeast, where the Democratic Society Party (DTP), a party that was associated with the cause of liberalizing laws pertaining to Kurdish culture and language in the public sphere, was particularly strong.

In December of 2009, the DTP was closed down, ending a legal process which had begun years earlier. In my opinion, the "Kurdish opening" to a large extent constituted an effort by Erdogan to position the AKP to receive Kurdish votes in the southeast in response to the political vacuum that the closure of the DTP has created.

As was the case with Turgut Ozal's discussion of his Kurdish roots in the 1980s, however, the "Kurdish opening" has been largely symbolic. Foreigners writing on Turkey and AKP sympathizers in the Turkish media have made a big deal about it, but the "Kurdish opening" never addressed structural challenges to the Kurdish cause that exist on just about every level of society in Turkey. Creating Kurdish-language radio and television were overdue moves, and allowing Kurdish villages to change their names back to the original Kurdish created good press. But it also appears clear that, at the local level, little has changed. People are still harassed by local officials, and even children are brought up on charges for crimes related to Kurdish expression.

The "Kurdish initiative" may have struck some people as a harbinger of real change, but to me it seems like a rather cynical ploy to win some people's votes and other people's approval without really changing anything. While the steps that were taken in this initiative were without question welcome, it's hard to see what has really changed in a conflict that continues to tear at the very heart of Turkey.

I spent most of the weekend trying to get set up in my apartment. On Saturday I took some time out to walk around town.

It's hard to believe that it's been seventeen years since my first trip to Russia back in 1993. Back then I spoke no Russian, but still had a great time visiting Moscow, St. Petersburg, Novgorod and Tver with an Irish woman with whom I was living in Turkey. We took hundreds of photographs, and were fascinated by just about everything we saw.

Over the years, I've come back to Russia numerous times. I visited as a tourist again in 1998, when I was still living full-time in Istanbul, and since then have returned on research trips on an almost yearly basis since 2002. Photos from some of those previous trips can be seen here.

Well, it’s been a pretty wild ten days. I’m in St. Petersburg now, but only a week and a half ago I was still in Montana. Since that time I’ve been in Ann Arbor, Castle Park, Amsterdam and Istanbul. For now, however, I’m staying put for a month, and my bags are unpacked and out of sight.

On June 1 I flew from Bozeman to Michigan, where I met up with friends and family. My parents are out on Lake Michigan, so last Friday I rented a car and drove out to see them. Sunday morning started in Castle Park—as the place on Lake Michigan where I grew up spending my summers is called—and then I drove back to Ann Arbor before heading to Detroit to catch my flight to Amsterdam.

From the Borderlands Lodge...

I am an historian of the Turkic World with over 20 years of experience living in and writing about Turkey and the former USSR. My first impressions of the region came when I was working as an English teacher in Istanbul from 1992-1999. During these years I traveled extensively in the Balkans, Turkey, the former USSR, the Middle East and Asia, and studied Russian and Hungarian in addition to Turkish before returning to the US to pursue a graduate education.

After receiving an MA and PhD from Princeton and Brown universities, I held research fellowships with the NEH/American Research Institute in Turkey, the Harriman Institute at Columbia University, and the Woodrow Wilson Center in Washington, DC. Since August of 2009 I have been a professor of Islamic World History at Montana State University in the cool little ski town of Bozeman, MT, holding the rank of associate professor since 2015. My first book, Turks Across Empires: Marketing Muslim Identity in the Russian-Ottoman Borderlands, was published by Oxford University Press in November of 2014.

I am spending the 2016-2017 academic year in Russia through the support of a Fulbright research scholar grant.

Find me on...

Turks Across Empires

Oxford University Press, 2014

Reviews of Turks Across Empires

"...path-breaking...Meyer demonstrates brilliantly the shifts in articulation of cultural and political identities as well as change of the specific vocabulary in the written texts of the Turkic intellectuals."--Jahrbücher für Geschichte Osteuropas

"...a skillfully crafted and soundly constructed account...Meyer's book is a page-turner, admittedly not a common trait in scholarly history works. It frequently turns into a sort of amusement park for historians, where the author parades so many newly unearthed, rich in detail, and immensely informative archival documents...finely tackles somewhat delicate yet thorny matters such as Turkism, Pan-Turkism, Ottomanism, and Islamism, as well as addresses the lives of humans who were doomed and perished or sometimes enriched and saved by those very same matters." --American Historical Review

"This thoroughly researched monograph offers a noteworthy caveat to the infatuation with 'identity' that for almost two decades characterized the post-Soviet scholarship on the non-Russian peoples of the Russian and Soviet empires...Meyer leaves us convinced that discourses and claims of identity need to be understood in relation to concrete power configurations and resulting opportunities, and not as articulations of perennial or even would-be nationhood." -- Russian Review

"James Meyer's Turks across Empires is a very valuable and intriguing reassessment of the origins of pan-Turkism through an in-depth examination of some of its leading figures...a great pleasure to read...Meyer's book is 'revisionist' in the sense that it successfully challenges many assumptions and arguments in the study of Russia's Muslims and pan-Turkism...provides a more complete, flesh-and-bone biographical reconstruction of these intellectuals and their milieu...the depiction of Kazan Tatars as 'insider Muslims' of Tsarist Russia is simply brilliant."--Turkish Review

"[Turks Across Empires] presents a wealth of information drawn from archives, periodical publications, memoirs, and other documentary evidence in the languages needed for such a study: Ottoman, Russian, Tatar, and the Turkic of Azerbaijan... As a result, Meyer’s narrative fills in gaps and makes connections that nicely complement the steadily expanding literature on the late Ottoman/late Romanov period and the Turks who shaped their own and wider Turkic identities in that era. By extension, the identity question has profound implications for twentieth and even twenty-first century intellectual and political trajectories."--Review of Middle East Studies

"Based on an impressive array of sources from Turkey, Russia, Ukraine, Georgia and Azerbaijan, James Meyer’s monograph not only expands the knowledge about the Muslims of Russia but also provides a widely applicable argument about instrumentalization of identity in different political contexts." --Council for European Studies

"James Meyer pursues an imaginative approach to the final decades of the Russian and Ottoman Empires by focusing on the biographies of three activists—a Crimean Tatar, an Azerbaijani, and a Volga Tatar—who, while born in Russia, were men with substantial interest and experi- ence traveling to and living in the empire’s southern neighbor. Biography becomes, thus, the modus operandi for unraveling the roles of these and similar men—“trans-imperial people,” as Meyer calls them—in propagating pan-Turkism and suggesting it as a new identity for Turks, who were also overwhelmingly Muslim, everywhere."--Slavic Review

"A major contribution of this work is its use of original source material in Turkish, Ottoman Turkish and Russian. Using personal correspondence and Ottoman and Russian tsarist era archives, Meyer traces four distinct periods to their trans-imperial existence moving back and forth between Istanbul, Kazan, Crimea, and Azerbaijan...an important contribution in several ways."--Turkish Area Studies Review

"…the book does a very good job in bringing the complexities ofRussia’s Muslim intellectual life of the late imperial period close to a readership broadly interested in the modernization of Russia’s peripheries and in Russian-Ottoman relations… Meyer convincingly demonstrates that since the 1870s Muslim communities in inner Russia perceived the state as a threat, especially in view of the administrative attempts at taking control over Muslim schools."--Journal of World History

"...impressive...James Meyer’s book is a collective biography of the most prominent pan-Turkists—Yusuf Akçura (1876–1935), Ahmet Ağaoğlu (1869–1939), and İsmail Gasprinskii (1851–1914)—by means of which the author reveals the patterns of migration from the Middle Volga, Southeast Caucasus, and Crimea to the Ottoman lands and back, as well as local politics in each protagonist’s original region…The fruit of this admirable exercise is most visible when Meyer demonstrates the simultaneous formation of population policy on both the Russian and Ottoman shores of the Black Sea."--Kritika: Explorations in Russian and Eurasian History

"Few Ottomanists understand the complexities of the situation of Muslims in the Russian Empire, while scholars of the Russian Empire have tended to imagine the Ottoman Empire only in broad brushstrokes. Meyer is one of a small new crop of scholars who possess the requisite skills…The narrative is richly documented and thick—perhaps the best account of Volga–Ural public life in English…" --International Journal of Middle East Studies

"Meyer, assistant professor of Islamic world history at Montana State University, draws from Turkish, Georgian, Azerbaijani, and Russian archives to bridge the gap between borderlands and peoples in this innovative study of the origins of pan-Turkism. Tautly argued and empirically grounded, the book highlights the diverse nature of identity formulation during the late imperial era, when the forces of modernity presented new challenges to traditional religious communities".--Canadian Slavonic Papers

"Turks Across Empires is deeply-researched, drawing on sources in Russian and multiple Turkic languages from no fewer than thirteen archives in the former Soviet Union and Turkey. This research is showcased beautifully in chapter one (‘Trans-Imperial People’), which is a superb, groundbreaking introduction to the large demographic of Muslims who — like Akcura, Gasprinskii and Agaoglu — moved between the Russian and Ottoman Empires"--Slavonic and East European Review